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RECOMMENDING A 



I MANIFESTATION IN FAVOR OF THE BIBLE. 



I 



TO WHICH IS APPENDED 
OF THE 

SPIRITUAL EXPERIENCE 

OF THE MEDIUM. 

WITH 

REASONS FOR NOT SHAVING THE BEARD. 



BALTIMORE: 4 
PRINTED BY SHERWOOD & CO. 
1854. 








REASONS FOR NOT SHAVING THE BEARD. 

■ -.j 

1. In the first place it seems to us that an ill-wise Creator could not 
have placed the beard of the male man on his face, without some wise 
end to be obtained by its growing there. 

2. " The hairs of the head are numbered," and therefore each and every 
one is designed for some good use. 

3. It is as much a subversion of the designs of God to shave off the 1 
beard, as it would be to cut down a forest of trees, and afterwards, by 
continual exertions, to prevent another growth of trees or vegetables on 
the soil. 

4. To practice shaving is a continual exertion on the part of man to 
destroy the works of God, and unnatural, because the Creator is in the 
continual endeavor to reproduce and establish a beard. Such has been 
the strife between this medium and his Creator during more than forty 
years, that he has shaved off what the Creator reproduced, until he cut 
off about thirty feet in length of beard from his face!! What a mon- 
strous destruction of the vitality of the system, as well as of refined nu- 
triment! 

5. It has been told to this medium, from the spiritual world, that the 
beard has especial reference to a guard kept by spirits over the speech of 
men, of the power to do which they are in a great measure deprived the 
moment the beard is removed from man's head. 

6. They say, also, that man, by removing the beard from his face, de- 
stroys the distinction that God had wisely placed there to show that he is 
a man, and not a boy. 

7. That the destruction of this distinction causes men, women and 
children to forget that he is a man, and that thus impertinence and frivolity 
of speech are engendered in all the race, as the constant effect of remov- 
ing a distinction so salutary. 

8. That the deference that is observed in speaking to females, arises 
from the fact that they cannot remove from the view of the race, the pec- 
toral developments of females, and thus men, women and children, are 
reminded constantly that females are, or may be, the mothers of angels, 
and the constant effect of this is to check impertinence in sensible men 
and women, as well as children. " Constant dropping wears a stone.*' 

9. The speech, as well as the proper position of males and females can 
never be restored to the race, until the patriarchal looking beard is suffered 
to take its proper position on the face of men, who might be the fathers 
of angels, and even angels themselves, which engenders respect for 
the man. 

10. It is a duty we owe to God to submit to all the disadvantages of 
wearing it, if any there be, and to influence our fellow men to omit shav- 
ing, and to employ the necessary time and expenses more usefully. 

11. The disadvantages of wearing it are not worth mentioning, as a 
little skill in training it will keep it well out of the way, without trouble, 
as I know from more than a year of experience. 

See third page of cover. 



ati 



12. It protects the throat and chin from the effects of damp and cold 
mospheres, and thus the bronchial tubes from inflammation, both in 

"winter and summer, and thus renders the voice more clear, distinct, and 
forcible. The experience of two winters confirms this. 

13. The grown beard supplies necessary fluids to the head, and thus 
keeps it, as well as the throat, cool in summer, as by covering the face it 
protects it from cold in winter. All who wear their beards the year 
round can testify to this : It is also a great comfort to have a well grown 
and full beard in bed, whether one is sick or well, as this medium knows 
by experience. 

14. In olden time, all who were dedicated to the service of the Lord, 
as were Sampson, Samuel, Jesus Christ, &c, &c , were forbidden to 
shave or to " mar the corners of their beards," and there is such a con- 
scious connection between exalted virtue and a beard on the face of men, 
that were a picture of any good patriarch, apostle, or male martyr pre- 
sented without a beard, people would call it a humbug and a cheat. 

15. I feel now like a whole man before God and men, not now to be 
subjected to cowardly distrust or fear, as if I had violently removed a 
necessary part of my being, formed by wisdom divine for which I am 
guilty. I can now stand forth in my entire identity, not being maimed by 
the destructive works of my own hands^ and pass the world's mistaken 
sneers and smiles without annoyance. 

I wish to feel that I am entirely given up to the service of my Creator, 
a whole soul and a whole body, which would be impossible were I, in obe- 
dience to tyrant fashion and the mistaken opinions of men, to remove a 
part of it, without good and sufficient reasons for doing so, which it is im- 
possible many can have we believe. 

The practice of removing the beard from the face seems to have com- 
menced with Alexander the Great, to prevent his enemies from clutching 
the beards of his soldiers in the use of the sabre. This gave them a great 
advantage, and hence victories were won, the consequent " glories" (???) 
followed and the practice was almost deified. Is this the only thing in 
which Christians are suspected of following military practices rather than 
those of Jesus Christ? Let the question be answered to each one's liking. 

Some have asked why the nails are pared by those who omit shaving? 
The nails are shields of the fingers and are of no use in this respect farther 
than they are attached to the flesh, except in certain cases and of course, 
beyond that union become dead, and it is no subversion to cut them off. 
They are also convenient as tools, and hence gold-beaters and others pre- 
serve them to indefinite lengths. The hair and beard are conductors, the 
use of which depends upon their length, and in a great measure upon the 
preservation of the very points themselves, as is known of electric con- 
ductors. J. SHOEBRIDGE WILLIAMS. 

Baltimore, March 15, 1854. 



TO THE NATION. 

The signs of the times portend great coming events. « Stand 
in awe and sin not." The days are coming in which " things 
whispered in the ear or in closets, will be proclaimed on the 
housetops." " Behold, the Lord cometh with his myriads of 
angels, to execute judgment upon all." Read and consider the 
whole epistles of Jude and first of John, professedly written con- 
cerning the u last time," Jude 18, and ] John ii, 18. Especially 
consider 1 John iv, 2, 3. Mere lip confession makes neither 
men nor spirits to be of God. But they are of God who "follow 
Jesus in the regeneration, whom he will not be ashamed to con- 
fess before his Father in Heaven.' 5 

The times are pressing and loudly call to all who have the 
Bible, not to reject light offered, nor neglect light received ; to 
be careful not to slight, neglect, nor to despise its teachings. As 
Jesus himself makes known to us, u They who have Moses and 
the prophets and will not hear them, will not be persuaded though 
one rose from the dead." So we find it. Infidel and lukewarm 
spiritualists, believe and act upon the monitions of good spirits 
and the Bible, just so far as suits their convenience. Neither do 
lukewarm professed Christians who disbelieve spirit manifesta- 
tions, act or feel any better. None of these classes practice their 
own rules of piety or harmony, when trials and temptation arise. 
While almost every one may seem to be pious and harmonious 
while things are fair, means abundant and tempests rage not. In- 
fidelity, grounded in a rejection or neglect of light, is the same in 
quality under any and every name; and lukewarm Christianity is 
as bad now as formerly in the church at Laodicea. Rev. iii. 

Where is it that the arts, sciences and the means and modes of com- 
fort extensively increase, but where Bible instruction exists ? Where is 
it the blind are instructed, the deaf and dumb taught, the sick, the 
lame, the poor and the ignorant cared for on large scales, btit within the 
light of the Bible ? Where else has society taken in hand its own reform ? 
Where are worrier] respected and the rights of the oppressed classes de- 
fended, but where the Bible has done good work ? Where do spirits 
manifest themselves but under Bible influence ? Where do the self 
exalted champions of infidelity receive their educations and means of 
warfare, but under the blaze of that luminous, 1 ut crucified book, to 
which they turned traitors ? Answer us, ye who ca,n either to your 
own or the world's satisfaction. A Friend to all in charity, 

$Cf* Any person or persons who may desire to republish any part or 
all we publish, has our free consent to do so. 



To their Excellencies, the President of the United States, 
Reads of Departments, Governors of States, the 
honorable Members of Congress, of Courts, of State 
Legislatures, and other officers and citizens of the 
United States ; 

Greeting : Peace and long lives of usefulness be 
yours. Amen. 

In presenting to your observance this small, this hum- 
ble-looking pamphlet, we cannot do less than ask you, in 
the name of your final Judge, and of your own accounta- 
bility to Him, to treat the little intruder (if such you 
think him) civilly, although you may not believe in the 
truth of his mission. We ask you to pay due respect to 
his monitions, for he comes on no common errand. He 
is full of statements of principles, of truths undeniable, 
that may be seen by the truly rational man, and is the 
herald of more to come. 

Treat this little messenger as the infant, the mere 
germ or seed of that which is yet to " cover the earth 
as the waters cover the seas." The philosophy of nature- 
exhibited, is in its drift new, and presented under new 
aspects, and also undeniably true. All nature proclaims 
the truth it reveals, and the more nature is closely and 
and seriously examined, will the truth, consistency, and 
soundness of the within disclosed principles appear. 

Deride not, we beseech you, the manner that this mes- 
senger makes his appearance under, from the Spirit World, 
nor yet disbelieve the possibility of spirit manifestations. 
which are now being made upon the mundane sphere, for 
the reformation of abuses that destroy the happiness of 
all men of earth. Such have these abuses become, as to 



quantity and quality, that men are left powerless amid 
the cross occurrences and discordant elements with which 
society is perplexed. Any of you who will seriously con- 
template the nature and tendencies of occurrences, will at 
once see the necessity of a better power to be given to man 
for his guidance than his own intelligence, perplexed and 
confused as it now is, amid the discords of the present 
elements of society. 

We ccme, then, as precursors of a better day, soon to 
dawn upon the destinies of our beloved country, for the 
best interests of which we have in times past struggled, 
lamenting over her defeats, rejoicing at her victories, and 
exulting in her success. Listen to us just so far as we 
proclaim the voice of God as sounded throughout nature, 
raid written in his works in unmistakable characters, more 
durable than obelisks of brass, more strong than memen- 
toes of iron, more lasting than engravings on copper, and 
more cogent than monuments of marble. 

This monition is from a union of American patriots, who. 
having passed from the material to the spiritual sphere, 
watch over the destinies of their beloved country, and 
write to you by means of the hand of one of your fellow- 
servants, who is worthy of your affectionate regard and 
respectful consideration. 

Wash inc. tun City, 

March 14, 1854. 



To their £m^ellencies, the President of the United States, 
Medds of Departments, Governors of States, the 
honorable Members of Congress, of Courts, of State 
Legislatures, and other officers and citizens of the 
United States ; 

Greeting : Peace and long lives of usefulness be 
jours. Amen. 

In presenting to your observance this small, this hum- 
ble-looking pamphlet, Ave cannot do less than ask you, in 
the name of your final Judge, and of your own accounta- 
bility to Him, to treat the little intruder (if such you 
think him) civilly, although you may not believe in the 
truth of his mission. We ask you to pay due respect to 
his monitions, for he comes on no common errand. He 
is full of statements of principles, of truths undeniable, 
that may be seen by the truly rational man, and is the 
herald of more to come. 

Treat this little messenger as the infant, the mere 
germ or seed of that which is yet to 4i cover the earth 
as the waters cover the seas.'' The philosophy of nature 
exhibited, is in its drift new, and presented under new 
aspects, and also undeniably true. All nature proclaims 
the truth it reveals, and the more nature is closely and 
and seriously examined, will the truth, consistency, and 
soundness of the within disclosed principles appear. 

Deride not, we beseech you, the manner that this mes- 
senger makes his appearance under, from the Spirit World, 
nor yet disbelieve the possibility of spirit manifestations, 
which are now being made upon the mundane sphere, for 
the reformation of abases that destroy the happiness of 
all men of earth. Such have these abuses become, as to 



quantity and quality, that men are left powerless amid 
the cross occurrences and discordant elements with which 
society is perplexed. Any of you who will seriously con- 
template the nature and tendencies of occurrences, w T ill at 
once see the necessity of a better power to be given to man 
for his guidance than his own intelligence, perplexed and 
confused as it now is, amid the discords of the present 
elements of society. 

We ccme, then, as precursors of a better day, soon to 
dawn upon the destinies of our beloved country, for the 
best interests of which we have in times past strinruded, 
lamenting over her defeats, rejoicing at her victories, and 
exulting in her success. Listen to us just so far as we 
proclaim the voice of God as sounded throughout nature, 
and written in his works in unmistakable characters, more 
durable than obelisks of brass, more strong than memen- 
toes of iron, more lasting than engravings on copper, and 
more cogent than monuments of marble. 

This monition is from a union of American patriots, w T ho, 
having passed from the material to the spiritual sphere, 
watch over the destinies of their beloved country, and 
write to you by means of the hand of one of your fellow- 
servants, who is worthy of your affectionate regard and 
respectful consideration. 



Washington City, 

March 14. 1851. 



SPIRITUAL MANIFESTATIONS. 



CREATIONS, SUBVERSIONS, REDEMPTIONS AND HARMONIES. 



VOTi. I. BOSTON, JANUARY, 1854. NO. I. 



•P A R T I. 



REASON AND RELIGION. 



1. Animals can see the differences of things as far as their bodily 
senses enable them to do so, thus, a dog can tell the differences be- 
tween his master and mistress, by their looks, the sound of their 
voices, their odor, their actions, &c, but he has no conception of 
the relation of husband and wife that exists between them. This 
conception men can have, as well as a knowledge of their different 
identities, as the dog has. All knowledge, of every kind, exists by 
contrasting things, and scanning their differences. The capacity to 
contemplate, or scan relations, as well as the things which stand 
related to each other, is the prerogative of men above mere animals. 
Thus to know and comprehend truly the relations in which things 
stand to God, and to each other, is to be truly rational, and to in- 
crease in this knowledge is true intellectual progress. 

2. A man can either love the relations in which he stands to his 
wife, or not love them. If he love them, he is glad they exist, and 
will do to her all the good he can, but if he love not those relations, 
he will do her no good, except from other considerations ; so of all 
other relations in which we stand. If a man love the relations in 
which he stands to God, he will desire to obey what that God re- 
quires of him. If he love them not, he will be careless of obedience. 
If a man love the fraternal relations in which he siands, under one 
common Creator, to other men, he will wish to do them good in 
those relations, but if he love not those relations he will not have 
that wish and cannot come into true harmony with them. If he 
knows and truly loves, the relations in which he stands to creation, 
he will come into harmony with it, as far as he is able, and only use 
it, but if not, he will be careless of it, and be very likely to abuse it. 
To know and understand these relations truly, is to be truly ra- 
tional, and to love them truly, is to be truly religious. 



2 REASON AND RELIGION. 

3. Rationality is of knowledge, religion is of love. To do good Is 
the effect of true love, and knowledge is a pre-requisite of duinc 
good. Hence there can be no truly religious action without true 
rationality as well as true love. True rationality and true reli- 
gion, go hand in hand, in the production of good fruits, and 
thus it may be seen, that there is no true religion but that which 
is truly rational, and vice versa. We say truly rational, and true 
religion, because there may be a false or deceptive something called 
rationality, and misdirected love, or that which is not true may be 
called religion. 

4. The Infinite is the Primary or First of all things, from which 
they derive their life and usefulness. Each and every thing, accord- 
ing as it is more dr less perfect, is more or less an image of the whole, 
and has its center, or primary part, more or less near the Infinite. 
A circle has its center, without which it could not be a circle ; a 
line has its central part or middle, without which, it could not be a 
line. A watch has its main spring, an animal its brain, &c, &c. 
Thus all things are more or less images of the Great Unit, as all 
numbers are images of the primary number or unit, for all great 
things are neither more nor less than what the various parts of 
which they are composed, make them to be, as a thousand units 
makes a thousand. 

5. There is no harmony, no union without a common tie, as a 
thousand units are harmonized into one number, by the common 
tie of harmonizing units. Men may approach each other ever so 
closely, as to distance, but cannot harmonize so much as to con- 
verse, unless there be a common idea or tie of thought between 
them How often do strangers meeting, make the state of the 
weather, or some other familiar circumstance, the common tie be- 
tween their minds, so as to appear sociable ! Ignorant men make 
eilly subjects, the common tie ; vicious men, wicked subjects ; me- 
chanics, mechanical subjects ; religious men, religious subjects, the 
ties by which to harmonize their minds, for all men are gregarious, 
and have strong social affinities, either active or latent. 

6. The more elevated the minds, the more elevated the ties that 
bind them, because the more elevated is the primary or life-giving 
tie, or common center of that plane, for as the primary or central 
tie is either high or low, so are all things clustered around it. So is 
the whole of that plane or thing, considered as an unit. An atom 
of matter has a material centre, a world, a mundane center, an 
imaginary or real circle, an imaginary or real center or primary. A 
gystem of worlds, a system center or primary, a chaotic arrange- 
ment, a chaotic center, a spiritual body, a spiritual center or prima- 
ry from which it derives its life and usefulness^ &e. All things, 
high and low, great and small, have their primaries, common ties, 
or most important parts, in affinity with all the parts. That primary, 
whether temporary or eternal, which is common to all the parts, is 
that, and that only, around which, all the parts can be harmonized. 
The affinities of all the parts, have reference to the primary or 
most important part, common to all the parts, as the attraction of 



COMMON TIES INDISPENSABLE. 3 

all the particles of matter composing the earth, make the general or 
common tie, of all the parts, so as to attract smaller bodies to its 
surface, in order to harmonize in forming one globe, around the 
common center of attraction. 

7. Principles diverge as radii from centers or firsts, toward cir- 
cumferences or secondaries, in every aspect, whether religious, moral, 
intellectual, political,* social or scientific. One, and only one order, 
prevails in all the economies of the one Infinite, as respects the uni- 
verse, as a whole, and which prevails in the infinitessimal images 
of which the Universe consists, as parts of that whole. Near the 
centers, primaries, or most important parts of each and every thing, 
principles proximate, and are in greater harmony than nearer the 
circumferences, and of course he who dwells in, or has his plane of 
thought and life, near to the primary center, or most important part, 
is in most principles, and in the best harmonies ; while he who runs 
off upon one or two of the radii, or spokes of the wheel, removes 
from the center or primary and from harmony. To do this, religious 
ly, is sectarianism ; morally, is fanaticism ; philosophically, is dogma- 
tism ; scientifically, are extremes. All extremes, even in the bes- 
principles, are destructive of harmony, and should, in every case 
be carefully avoided, as all means between the extremes are nearer, 
to the primaries, the sources of life and usefulness. A man throws 
himself out of the harmony, by running out upon one or two princi- 
ples, to the neglect of others, even if it be upon the divine principle 
of harmony itself. 

8. To have mental harmony then, there must be a tie, common to 
all minds, by which all can communicate, and around which, and 
toward which, all can aflinitize themselves, that, is, an idea common 
to all ideas, as centers or primaries, are common to ail around them. 
Nothing but centers or pri naries can be alike common to all clustered 
around them. By means of this one indispensable central or pri- 
mary idea or tie, can all minds communicate. There must also be 
a central or common object, around which the souls of all men can 
harmonize. There can be but one center or primary, in the Uni- 
verse, which is the Infinite, in respect to whom, all things exist as 
one, in harmony. Men too, as a part, ami only a part, of the Uni- 
verse, must have their central, or most important man, around whom 
all men can be harmonized, and whose ideas must be to all men, as 
central ideas, or common ties of all minds. About these central 
ideas, all men can be brought to converse, and thus upon this plane, 
can all be harmonized, and upon no other. There can be but One 
man among men, who can hold this place, and who stands alike to 
all men, as there is but one Infinite in the universe, one center to 
a circle, one middle to a line, one most important part in every in- 
dividual thing, to which all its various parts have reference. 

9. Among books, the images of minds, there must be a central, 
a most important book, to which all other books remotely or approxi- 
mately have reference. There can be but one such book, standing 
alike to all books, as arbiter among books, to determine their relative 
value or usefulness. Suppose two such books, and confusion or dis- 



* KEASON AND RELIGION. 

cord is the inevitable consequence, as if we supposed two centers to 
a circle, two Infinites in the universe, two central minds, two primary- 
central men, or two central ideas, the effect of which is party ism. 
The discords now rife in the earth, are the results of multiplied 
centers, or primaries instead of one in each department of nature, 
internal or external. 

10. By all this, it is evident that, to have harmony of minds, and 
thus concordant actions, there must be a common tie of minds, and 
a common arbiter of actions. Among minds, there must be a pri- 
mary mind; among souls, a most important toul; among bodies, a 
central body ; and among men, a primary man. And also among 
books, a most important book; among manifestations, a like mani- 
festation; and among mediums, a most perfect medium ; also among 
monitors, a highest monitor. These things being so, and who can 
deny it ; or who dare dispute it ? Then we ask, which among books 
is that most important book ? and who, among men, is that primary 
man, around whom all men m>iy andean cluster? We answer dis- 
tinctly and unequivocally, " The Bible is that most important look; 
that manifestation, above all other mmifestations ; the palladium, 
of truth, justice, and h »rmony ; and that the Lord Jesus Christ 
was, and still is, that living primary or central man, endowed with 
that most elevated plane of mind, the medium or mediator, up to 
whom other mediums must look, as pupils to their preceptors, and 
■ from whom as highest mind, and center of harmony, as ' l branches 
from the true vine," they derive their sap and nourishment, and 
around whom only, as standing common to all, all men can and will 
be harmonized. 

11. We propose, through mediums, preparing for this work, not 
only to maintain before any and all gainsayers, cavillers and skeptics, 
that the Bible is what it claims to be, but we in end, in due time, as 
soon as the world of mankind shall be prepared to receive truly, and 
use rightly, such things, to demonstrate them as certainly, and in 
such a manner, that there will be no more room for a truly rational 
man to doubt the harmony of the Bible, with nature itself, than for 
a pupil to doubt the truth of his multiplication table, or the learned 
scholar the demonstrations of Euclid. If God gave to man such 
certainties as the exact sciences to direct him, in relation to the 
things of his body, his food, his clothing, his money, houses, lands, 
and medicine, would it not seem to be a great omission in the All-wise 
not to give him equal certainties in relation to his mental develop- 
ments, involving his eternal progress and everlasting happiness, as 
soon as he can properly use such a science of sciences ? Such infor- 
mation is withheld from the impure and ignorant, for similar reasons, 
that edged tools are kept from children, who know not how to use 
them. 

12. We assert, without the fear of successful contradiction, that 
under the teachings of no other book but those of the Bible, seen in 
their true light, and divine agreement, with the harmonies of nature 
itself, can men ever be all harmonized. The principles of develop- 
ment, by which the universe exists, called the laws of nature, both 



THE BIBLE SHOULD HAVE FAIR PLAY. O 

material and spiritual are the Word, (the work?) of God, written in 
characters unchangeably indelible. The acts of the Infinite, are his 
speech ; for " actions speak louder (more certainly) than mere 
words,'' in His case, as in all other cases. By this standard of na- 
tural principles, duly considered in relation to each other, are we 
willing the Bible shall be judged, and let it, either wholly or in part, 
stand or fall,' agreeably to its agreements with, or departures from 
the fixed laws of nature, which " he who runs may read." 

13. We will not take the Bible to be what it does not claim or 
profess itself to be. We will neither let bigots, nor fanatics either 
religious or irreligious, sectarian or infidel, be authority for us, as to 
what is in, or what is not in the Bible. Let the Bible have fair 
play (and who wishes that ii shall not have ?) and it will not only 
stard unscathed, but it will stand fir above any position it has ever 
maintained among men of earth. It is a creature of God, and as 
such, has claims upon our charitable protection from abuse, and to 
leniency of judgment. Let it have these, and it will be seen, ac- 
cording to the idioms of the languages in which it was written, and 
other affecting circumstances, plainly stamped on its own face, to run 
parallel with nature itself, that it contains the true philosophy of de- 
velopment, and fundamentals of harmony, which no other book does, 
or can do, will be clearly seen, and then it will be embraced, vene- 
rated and obeyed as it should be, and as nature ought to be, but not 
externally idolized as some have idolized the Bible, and others do 
Mature in their fanatical zeal. 

14. The order of development, salvation and harmony, will be 
seen written in indellible characters upon all nature, and the Bible 
will be seen to be an epitome, transcript, or synopsis of her laws, 
so that a man may study and appreciate his relations to God, to man, 
and to creation, and thus become truly rational and truly religious, 
without having to depend upon other men, or books of philosophy, 
science and art, to know what concerns his salvation from subver- 
sive discords. Yes ; all the important principles of nature, are so 
epitomized in the Bible, that a man may carry the ample means of 
his truly rational education in his pocket, study them as he walks by 
the way side, or imposes in a grove, kneels in his closet, enjoys a 
family circle, or lies upon his bed ! 

15. The Bible proper 1 ) 7 appreciated, and man will not be oblig- 
ed to dig in the earth, dive in the oaean, make chemical experiments, 
or in other words spend a whole life, as now, in just beginning to 
know how to live, for in such a predicament is every one without it. 
It has been the neglect of this important book, as a common intellec- 
tual tie among men, and a want knowledge of what it really contains, 
that has produced the sectarian inharmonies now amon^ Christians. 

1 6. Perhaps some quid nunc in science might say, " Go to books of 
philosophy, chemistry, mineralogy and sciences in general, anc not 
to the Bible." Then } ou advise mankind to be ridden by a more 
tyranical, and uncertain set of priests than those of the schools, 
of which you complain ! You might as well be priest-ridden, as 
idden by hungry book making, ^and book vending chemists, min- 



O REASON AND RELIGION. 

eraloglsts and philosophers, as you most assuredly would be, if the 
books they write, are to be taken as the finale of disagreements. 
Estimate them and their books to be mere aids to that which is high- 
er and better than themselves, as they ought to be estimated, unless 
you seek confusion worse confounded. We appeal in behalf of the 
Bible to the laws of nature, viewed in their fulnesss, and not by 
piecemeal, because, there are more of the laws of harmony to be 
seen in the hatching of one chick, the development of one animal, 
or in the growth of one tree, than men can ever dig .out of the earth, 
fish out of the seas, or spy out in the azure vault above them. 

17. Another may say : " Are there not spirit manifestations to 
set this matter right?" The manifestations of spirit* messengers 
(angels,) like books of science, are aids to men, to aid them in properly 
understanding, both the principles of nature and the Bible, but by 
no means are they final arbiters. Spirits out of the body, as mere 
spirits, agree no better than spirits in the body. Neither spirits who 
carry material bodies, nor spirits who have laid them down, can 
agree one whit farther than they harmonize in respect to a common 
tie among them. No univeisal harmony can exist until men come to 
that universal standard the order of heaven written in the works 
(Words) of the Infinite, and epitomized, (finited,) in the Bis le. 
If you depend upon what a spirit says, merely because it is a spirit 
who says it, when yon would not believe the same words, if spoken 
by men, you are in the infancy or childhood of the movements, and 
believe as children believe parents and teachers, not from their own 
rational convictions, but because they are told so. Such states in 
the commencement of progress are proper, and as in children and 
youths, perfectly excusable and serviceable, but if you carelessly, 
or fanatically, continue in these states, when you ought to look to 
higher and better things, as standards of truth, you become spirit- 
ridden, and might with equal safety, be priest-ridden. There is 
no safety in progress, but in the use of the best rationality men are 
possessed of, with sincere and continued desires and prayers to 
be led rightly, and learn truth for its own intrinsic worth, because 
it enables its possessors to do good. Such a state of mind will bring 
around circles and mediums, high spirit messengers, who have made 
much progress on earth, or in spirit- land, and such will be better 
able than the more ignorant, to teach truly, and guide men rightly, 
in acquiring *.o themselves the true rationality, in the discovery of 
their true relations to God, to men, and to creation. Those angels 
will also infuse from their love, true affections for those relations, so 
wisely developed by the All- wise, and thus both knowing and 
loving those re'ations truly, they will themselves be elevated, into 
truly religious duties, and thus promote universal harmony and hap- 
piness. 

; 18. Our best affections, and best ephithets and demeanor, ought 
to be reserved for our Gocl and His divine order, by which we may 
forever climb to the heights of rationality, religion and bliss. Men 
should be much more concerned about the states of circles and me- 
diums, than about the mere fact of receiving manifestations from 



HONESTY AND PURITY NECESSARY. 7 

spirits, because, truly good states, will be security for true manifes- 
tations, while adverse and indifferent states in circles, and mediums, 
will affinitize low, undeveloped spirits. These, coming in rapport 
with mediums, miy manifest through them to the world, and as no 
stream can rise higher than its fountain, such spirits, to such circles, 
through such mediums, must make, if any, like manifestations. Ele- 
vated spirits will usp elevated language if any, leaving low, obscene 
and profane language to be used, it at all, by kindred spirits. 
Let mediums ce righteously concerned about the kind of language 
as. well as of matter, they manifest from their spirit monitors, whether 
they manifest when they are conscious or unconscious, and about 
what kind of parts they play in dramatic exercises, lest other spir- 
its present, should perceive what kind of company they keep in 
their normal conditions. 

19. In this connextion, it is well to say that all the powers and 
sensations of men are by means of their spirits, and by no means 
in virtue of their material bodies. Material bodies are as dead 
while spirits carry them, as after they are laid in their graves. In 
respect to mental, intellectual, and spiritual functions, the material 
body takes no active part, and hence the disembodied spirit is pre- 
cisely the same intellectually and spiritually, as it was before it left 
the body, until it shall have progressed, for, "As the tree falls, so it 
lies." Thus it may be clearly seen, that the manifestations of spirits 
ought to be treated, judged of, and concluded about charitably, in 
the same manner, as if the same words had been spoken by some 
earthly person, with which those who receive them, was just as well 
acquainted, and to whom they might stand in the same nearness of 
affection. True rationality and honesty of intentions are the only 
reliable safeguards against the impositions of selfish men and selfish 
spirits. Each one ought, for his or her own sake, as well as for the 
sakes of those they love, to desire good and true influences and pre- 
cepts. No others are truly valuable. 

• 20. There is, among men who believe in spirit manifestations, a 
confirmed sectarianism springing up. This lowers all those in the es- 
timation of those sectarians, who happen to differ from them respect- 
ing som'e man, thing or principle. Some set up some favorite dogma, 
of their own liking, and believe all spirits impostors, and all mediums 
unreliable, whose manifestations seem to militate against those dog- 
mas whether those dogmas were instituted in their minds by spirit. 
maifestations to themselves as mediums, or to and through others 
as such, or whether they were the consequence of some fanatical 
bias in favor of some truth, error, person or thing, previously or 
independently received. 

21 A few words to spiritualists in general. Do not be anxious 
to correct the errors of the World, of the Bible, of religious sects, 
or of each other. Let each and all be concerned to correct, in the 
first place, his or her own errors, and in the next place, those of 
their most intimate and most loved friends. Let spiritualists "remove 
the beams from their own eyes, so that they may see clearly to pluck 
the splinters out of the eyes of their neighbors ;" and having been 



8 NATURE AND THE BIBLE. 

relieved of sins themselves, they will be better entitled to " cast 
stones " at those they accuse. The religious sects are doing good 
to their own members in keeping them from listless idleness, if from 
no other vice. Their members have as good a right to choose their 
religion as any other people have, and if they had not, what have 
spiritualists now, of progress or harmony, to offer to them in lieu . 
of their own chosen forms and dogmas f Would it not be very 
unwise in them to pull off and throw away their old vestments, be- 
fore they find those that will be sure to fit and suit them better ? It 
is to be hoped spiritualists will not sanction the errors of the sects, 
by either thought, word or action, but let them be cautious, lest they 
might rail out against things misunderstood, to their own confusion 
afterward, as that would be practising upon one of the worst errors 
of the sects. Would not the best way to eradicate error in the world, 
be, to speak and practice trueprjnciples in it? Would not this be one 
hundred fold more likely to win sensible men to our cause, than would 
harping upon, and vituperating about, their errors, as if we had to 
account to God for those errors ? This can only be the case, when 
we see clearly that it is our duty to God and his harmonies, for u3 
to do charitably, all we can to correct them. Talk is but talk, and 
ends in nothing better, with all who have no soundness of princi- 
ple to guide them. Not so in those who have a righteous and ration- 
al concern about their own obedience to correct precepts. 
Boston, Mass. Jan. 7th, 1854. 



PART II. 

NATTJEE AND THE BIBLE. 

22. The order of progression is from a first or a primary, by suc- 
cessive steps or degress to completion. Every progression is, in 
this order, because the Infinite, the Primary of all things, is one, 
and His order of progression is one order, A man plows a field by 
commencing at one end of a furrow, and thus proceeds by steps or 
degrees, until the whole is plowed. This essay was commenced by 
first taking one letter, from the letters of an alphabet, then another &c. 
until a word was completed. Then word after word was written, 
until in the third step or degree, a sentence was developed, so we 
shall proceed developing sentence after sentence to .the end of the 
essay, which name it takes in the fourth degree. 

23. Each'of the general divisions might be divided into smaller 
divisions, those again into sub-divisions, &c, &c, according to the na- 
ture of the case, but all in the same order, for in the forming of each 
letter, the process was by like progression. Thus there are singu- 
lars, particulars and generals in everything, which is itself the fourth 
degree of development. This is the order according to which each 
thing comes into existence, or by a reverse movement, goes out of it. 

24. A ship or house is to be built, men first go to the trees of the 
orest, or the letter state of the ship or house. They cut trees into 



ORDER OF DEVELOPMENT. 9 

log>; the second state of the ship. They cat these logs into tim- 
bers; lhc third state of the ship. Of these timbers the ship 
is built, which is the fourth state of die trees. By the reverse 
order of movement, the trees lose their indentities, ar.d the ship 
acquires, identity each in the fourth step. It is so in all other things 
of development. One primary loses its identity in the develop- 
ment of another. A man is first an infant, next, a child; then a 
youth; af erwards a man. A tree is first a sprout, next a scion, 
then a saplin, afterwards a tree. Thus the infant and the sprout 
are merged in the man and tree. 

25. In respect to creating or repairing animal bodies, digested 
food, like grown trees or letters of the alphabet, is the primary state. 
From this, as from previously exi ting trees of the forest, have the 
different parts of the body to be taken. The lacteals then, select 
the chyle and reject the faeces, as woodsmen reject unsuitable trees. 
The un^s, (as lumbermen refuse the slabs and chpsj refuse ex- 
pirated matter, vitalize or give suitable form to the chyle. Thi*8 
blood in the arteries is vivified, into animated matter as the timbers 
are attached together to form a ship. 

26. The same movement took place in the development of the 
material wor d. Material substances or matter, is the fundamental 
form, in which existed every material form, as the ship or house exist- 
ed in the forest ; the bodily repairs of men existed in their food, or, as 
a statue in the marble quarry before the sculptor develops it, by re- 
moving the superfluous or unsuitable parts from it. Or as we might 
say, as every loaf exists in the batch of dough, without the loaf form 
before the biker moulds it out, separate from other loaves existing 
in the same batch. All these are, in this state, " without form and 
invisible." 

27. This material substance in the external or material universe, 
had ill material forms in it without sensible or visible form. From 
this the general forms were devel ped, as logs from the forest. 
Next the particular forms, as timbers of proper size or shape were 
developed from ihe logs. After which, the whole framed together 
formed an earth of matter, which is \he fourth state. 

28. Material substances are primarily governed by the laws of 
gravity. This acts with power directly as the quantities, and in- 
verse!)/ as the distances. By this law, left i'ree, globes of earth, 
and rotary motions exist. This is called the material government 
or kingdom. 

29. The next, kingdom is that of the mineral, governed by the 
law of affinity, which has power, directly as the quality, and in- 
versely as the distances. ThU is another and distinct law or govern- 
ment from the material. Thib law forms beds of ores, by the law 
of affinitv of like for like ; iron for iron, lead for lead, &c. By this 
law the bodies, stems, bark, &c. of vegetables are formed. 'J he 
affinity of ligneous for ligneous substances, forms the wood of the 
bodies of trees, while the affinity of cortical substance for cortical 
substance, forms their bark, &c. Thus we have a second kingdom 
of nature. 



10 NATURE AND THE BIBLE. 

30. To this last and higher phase of the mineral kingdom, is 
added the law of propagation, which is that, after like is attracted 
to like, in proper forms, they, should beget their like, so as to pro- 
duce images of themselves. This is the vegetable kingdom, subject 
to the law of procreation. The next or the fourth state of creation 
was and is that of the sensitive. This is the first, or the letter 
state of another series of movements. It brings together into one, 
in sensitive vegetables, and animalculse, all the three pre-existing 
kingdoms, with the addition of sensation. Here, are material sub- 
stances with their gravity, the mineral forms with their affinities, 
and the power of procreation of the vegetable, w T ith the addition of 
sensation, by which forms perceive, that they and other forms, exist. 

31. This last state is the transition from the material inert uni- 
verse, to the sensitive or spiritual. The material largely predomin- 
ates in globes, in minerals, and in vegetables where life flows into 
forms, but here in the sensitive, at the center of the fourth state, 
where the stationary give way to locomotive forms, the sensitive, or 
spiritual commences to predominate, and from this point, the spirit- 
ual rules the material, and life forms bodies or forms for itself. Here 
now 'the earth (material) becomes a world, though unfurnished, 
like the ship on the stocks, or like an essay, unread, uncontemplated, 
unappreciated. The ship must be rigged and manned before it can 
sail and the world must have animals and men before it reaches the 
design of creation. 

32. As in the binlding of a ship or house, all the timbers are not 
got out at once, and as in the building of an animal body, all the 
chyle goes not through the lungs at once, neither is a discourse or 
essay written, nor a field plowed all at once, but by successive de- 
crees, not by leaps, so in the development of creation, all the 
globes, minerals, vegetables, aie, like the timbers of a ship, each 
passed through the three preparatory states to a fourth, in its own 
time, and by easy gradations. And, as the men in the forest, taJ^ e 
not all the trees, and as the food is not all used in building or repair- 
ing an animal body, ai d all letters are not used in an essay ; so all ma- 
terial substances, are not used in forming minerals, nor all minerals 
made into vegetables, nor all vegetables furnished with sensation. 

33. Our earth underwent all these successive states of develop- 
me it. It existed in the fundamental universal material "without 
visible form and unfurnished," until the spirit of God, " brooded 
over the Hquid mass " which it developed into a globe, with rotary 
motion as the legitimate effects of the law of gravity, and foreshad- 
owing of affinity acting upon matter in freedom. In this globe by 
the law of affinity, " the waters were separated from the waters," 
that is, the liquid water from the atmospheric water, so that the air, 
being three fbu ths water, stood above, and the water composed of 
solids and liquids, were below. Thus was formed " the expanse " 
between the air above, and the waters below, in which " expanse" 
alone, animal life exists. In this "expanse" (translated "firma- 
ment ") man lives, and in it alone can he exist. Here also, " heav- 



THE SUN S DEVELOPMENT. 



11 



en " was located, and here it will yet be, for gravity will keep men 
in this "expanse" forever, and affection will keep spirits an .1 angels 
of heaven with them forever. Hare also the sun, moon and stars 
exist in their uses, for where men and spirits are not, they shine as 
if in vain. 

34. The process under the law of affinity went on, and separated 
the solids from the, liquids and upon the solids and in the liquids, 
vegetable forms were moulded in outline, or in general, by the power 
of the prop igative, but in particulars, by the law of affinity. To 
many of these, as before stated, was added the sensitive. Of this, 
the animaleulae is a progressive development. These, lying beyond 
the ken of the unassisted eye, could not be scanned by man, in his 
infantile or childhood states.. The mention of this kingdom or state 
of sensitive life was inadmissible, because such a mention of it to 
such men, would have been useless and therefore irrational. 

35. But to have omitted the mention of a fourth state of creation, 
would have been leaving an impassable gulf in the road to a knowl- 
edge of order, hence also, as the shining of a clear sun, was neces- 
sary to the development of sensidve life, we have a mention of the 
" luminaries" in the fourth, (the ship) state of development, by t he 
regular laws of which, the sun was developed. It is a globe, larger 
than any other in the solar system. Hence his shining, for the 
production of visible light in Creation, was the establishing of foci 
of brilliancy, that could, by sensitive existences, be contrasted with 
darken parts, so that light might, like all other things, be perceived 
by contrasting it with so nething different. The great difference 
between the sun and the planets in respect to light is, that his grav- 
ity is so forcible, as to compress his atmosphere till it shines, which 
light in course of development becomes heat. This shining might 
be produced in any atmospheric air by sufficiently active compres- 
ion. The planets do not, to this extent, compress their.atmospheres, 
and of course do not shine of themselves, to such eyes as men have, 
yet, the larger planets, which are farther from the sun than the 
smaller, do so compress their atmospheres, that they require less of 
the sun's rays to produce correspondingly high temperatures. 

36. The sun went through the regular states of development, as 
the ship, the earth, and this essay, before it could be called a lumin- 
ary. In the previous three states, by the undeveloped states of his 
body and atmospheres, light was distinguishable from darkness, 
barely at first. Then a brilliancy, next a very luminous halo, aud 
fourthly a sun, well defined. If, previous to this state, he had been 
ever so well developed, the cloudy and opaque states of our own 
unsettled atmosphere would have prevented his presen'i; gtb sensi- 
tive existences, a well defined disk or face. Our atmosphere, as ■ ther 
things was developed, to the fourth state, to be properly so called, 
neither could the sun before his fourth state be called a luminary. 

37. Use is the spiritual destines of all things. Their names rep- 
resent their use, and as this use specifically commences in the fourth 
state, here they receive their names. The use of a ship is to carry 
freight. In this state it is called a ship, though on the stocks, for it 



12 



NATURE AND THE BIBLE. 



could now carry freight. Here its specific use and its name com- 
mences, although it is imperfect, until it is rigged, manned and sail- 
ing To be perfect in name and in use, the sun must enlighten, 
warm and vivify*, this essay must be read, scanned and appreciated, 
and a tree must have body, roots, branches and loves, to be 
properly called a tree, and then blossom, seminate and seed, to come 
to the full use of a properly developed tree. This full develop- 
ment reaches the seventh state in every thing. 

38. Imperfect animals (fish and fowl) are oviparous, have neither 
taste nor hands. Perfect animals are viviparous, have taste and 
also hands, the representatives of use These are governed by ap- 
petite, instinct and sensation. In the scale of music* F is the pri- 
mary of inceptive use. Hence we find the inceptive uses of sounds 
(the cries of infants and voice of animals) pitched on Y\ Green 
is the primary of use among colors, and thus w° find leaves of veg- 
etables, their inceptive uses, of this color. These seven states of 
progress are blended or shaded into each other as are the prismatic 
colors. Of these developements we have very much more to say. 



ilTouch 


Gis 


Levers 


Points Lines Lengths 


Squares i Designs 


2 1 Taste* 


Air 


Wheels 


Lines 


Angles 


Breadths 


Triangles j Causes 


3j Hearing 


Water 


Pulleys 


Surfaces 


Positions 


Heights 


Polys ns | Effects 


4 1 Seeing 


Earth 


Wedges 


Solids 


Spaces 


Contents 


Circles {Uses 



*Or Smelling. 



39, Table of Progressive Developments. 



Minor Developments. || Development of the Created Uni 



(0 


c 


Works 


Ve |^ a -| Mental 
Farms. Th "S s - 


Material 


Governing 


Kingdoms 


Progr ssof 


16 


3 

C 


of Att. 


Forms. 


Law. 


of iNature. 


the Sun. 


1 


Trees 


Body tetters 


Globes 


Gravity 


Material 


Percep'ble 


2 


D 


Lr>gs 


Roots Words 


Expanses 


Affinity 


Mineral 


i uminous 


3 


E 


im»er 


Branch'.* Sentences 


Vegetables 


Propagation 


Vegetable 


Bright 


4 


F 


Ships 


Leaves Books 


Sensitives 


Sensation 


Sensitive 


Denned 


5 


G 


Rigged 


Bloss'ms Read 


Tm. Anim'ls Instinct 


Ovipara 


Lighting 


6 


A 


Man'ed 


Seminal Scanned 


Perf. Ani'.s JAppetite 


Vivipara 


Warming 


7 


B 


Sailing 


Seeding |Apprec'ted 


Man 'Reason 


Progressive Vivifying 



The 7th is the sum total or that for the sake of which the previous six exist. 

40.. We here give two tables embracing a few scientific progres- 
sive positions, to show development a little more clearly as the 
importance of the subject demands, and if possible to let all see that 
there is but one law of order, and that he or she who knows that it 
is so, and acts agreeably to that law, " written upon the heart," is 
truly in the way of eternal progress upward and onward. No. 1, 
are the primaries, and No. 4 the inceptively useful. For instance, 
to know or calculate circles, they- must be cast into polygons, poly- 
gons into tri n^les, and triangles into squares, but while use rests 
in circles or curves, for all natural uses are performed according 
to them, from the shape of a grain of mustard seed, up through 
atoms, globes and orbits, even to the celestial spheres. So by in- 
clined planes are all the power of motions from the gyrations of 
whirlpools to the path of a planet. All surfaces of all natural forms 



POVERTY OP LANGUAGE. 13 

even the seas, are such, so the uses of mechanical power resides in 
the wedofe or inclined planes, but easier seen in levers. Three terms 
in proposition always gives the fourth, the useful. 2 : 4: : 6 : 12. 
41. The Infinite fills all things, andean neither be increased nor 
diminished. No finite being can conceive of Him as he is in Him- 
self, therefore, in representing Him to finite minds, He must be 
represented by finite things. This s'ate of ihe case being fully 
known and appreciated, no detrimental results ensue, but for Him 
to be represented in finite language, to the ignorant, distorts, dis- 
tracts and mystifies their minds and actions. It is from the same 
causes and poverty of language, that philosophers, even of the 
present age, say the sun rises and sets or g< es down, when they do 
not believe literally what they say. They talk of the moon's as- 
cending and descending nodes, where up and down exist not. They 
say " this is a hot day" when they mean the state of the weather. 
" That is a black man" when the color of his skin only is meant. 
So throughout our communications one with another. Let us then 
approach the Bible with a little of the same honest charity as men, 
bad as they are, grant to each other every day, and whether in or 
out of the body, among spirits, uncharitable criticism would cease, 
and wisdom with consolation, would soon take the place of ignorance. 

42. It was necessary that the Bible be written so that its lan- 
guage should be suited to the states of externally minded men in 
the infant and childhood states of the race. This was necessary 
that they might understand it, or it could have been of no use to 
them. Thus was left wholesome exercises to promote succeeding 
developments to prepare men to see a little under the very outside 
crusts of things. Necessarily the Infinite was represented to those 
external finite men, as an externa] finite man, as we now tell child- 
ren of "the good man away up in the sky/' but "vhat harm does 
this do, to such as get to know He is no such thing ? yVhat nar m 
comes of one telling his neighbor " the sun rose at six this morning," 
provided the neighbor knows a mere figure of speech was used ? 
The ignorant alone are injured, who believe the appearance to be a 
reality, as many of this day do, if they be not very dishonest. Let 
the ignorant then be informed, and not condemn the one who made 
the expression in conformity to necessary usage. 

43. The Infinite, (good as we profess to believe Him to be) -by 
His immutable laws of nature, from causes develop effects, and 
thus destroyed Herculaneum and Pompeii. To narrate this event 
in Bible language, according to the usage of the times, it would stand 
thus : And Jehovah said " Destroy Herculaneum and Pompeii, 
with all their inhabitants from before my face, for it repenteth me 
that I made them." This is the Bible language of that event. Again, 
and Jehovah said to the angels (spirit messengers) of death, " Go 
to the earth and destroy one million of its inhabitants by cholera 
and other pestilence, for their wicked indulgences have come up 
before me." 2 Sam. xx iv. 15, 16, 17. So again Jehovah said to 
his messengers, " Guide the white men to America. Let them 
flourish there in agriculture, arts and commerce, and be a great peo- 



14 NATURE AND THE BIBLE. 

pie on that fat soil of mine, so that more souls may be produced 
there, to be forever happy and to praise my name ; than can exist 
on the same soil, under the modes of savage life. In order to do this, 
let the red man be civilized if they will, but if not, let them be 
driven from that land, for white men's souls are as good before my 
face, as red men's souls, and my goodness urges, that they who can 
produce the most souls to be happy forever, should have the use of 
those abundant means of propagation." We have said enough for 
this time, as the above is sufficient to show such as wish lo exhibit 
their ingenuity at condemnatory criticism, that they can find ample 
scope for the exercise of their unenviable powers, among the results 
of nature's laws, which are the actions of the Infinite, " speaking 
louder than mere words." Before our work shall be done, we hope 
to be able to show, 

" All partial evils, universal good, 
All discord, harmony not understood." 

44. Some object to the Bible, because they say it asserts that 
the world was created in six days. Of twenty-four hours each ? No ; 
for by the same rule, they might say it was made in one day, from 
Gen. ii, 4. This means one general state of creation, as does Gen. 
i, 1. This is a suitable introduction to what follows it, as that' from 
Gen. ii, 4, is to that which succeeds, which gives a more amplified 
account, than is in chapter i. All which we shall better explain in 
due time. That introduction in Gen. i, 1, short as it is, tells more 
than all the introductions to all other books. Under the terms 
"Heaven" and " Earth," it tells us that the internal spiritual and 
really useful universe, was developed by the same law of order, that 
the material or prospectively useful universe was developed. 
That is, both the economies of the spiritual kingdoms, and of the 
material kingdoms, are alike natural, and not to be counted myste- 
rious. We know them to be so, and that as soon as man can re- 
ceive truly, and use rightly, such information, both will be alike open 
to his admiring mind. 

45. Day is a general term, used in the Bible, and elsewhere, to 
designate state, irrespective of time. Such is the u day of Judg- 
ment;" the " day of affliction ;" " the day (state) of disobedience," 
Gen. ii. 17. and about forty other kinds of states, all couched under 
the term day and days, which are never used to denote time, unless 
a direct reference is made to it, or to night, as there is in Gen. i. 
4th, 14th, 16th, and 18th, verses. So men use the same words whea 
they say, the days of Luther, the days of the revolution, the day of 
grace, the day of good things, the day of small things, &c. Referring 
to the ravages of the cholera, it is said that the year 1 833 was a day of 
distress, and 1849, a day of affliction, also that the fall of 1 783 was, in 
the United States, a day of rejoicing. 

46. These states, one and all, have their "evening," or their 
more imperfect or darker parts, and their " morning," or more per- 
fect and bright parts, such was the fall of 1 783. That day of rejoic- 
ing, had its evening or darker part, when hopes and fears mingled. 
That evening state was succeeded by the "morning," or more bright 
part, when fears were dissipated by the surrender of Cornwallis. 



GLORY OF THE SEVENTH STATE. 15 

In respect to this expression : " And there was an evening and there 
was a morning, the first day" or state, six times repeated, it not only 
means as above, in reference to each state of development, through 
which creation passed, but it most especially refers to the material and 
spiritual universes, being both developed through similar states, by 
the same law of order, as before said. " And there was an even- 
ing," a state of development of the material universe; and "there 
was a morning ;" a state of development of the spiritual universe, and 
both together, a state (day) of creation. To the development of the 
seventh state, no such expression was applied, for that state was all 
morning or spiritual, as the material universe came to the end of its 
development in the bodies of men in the sixth state, and " evening" 
could proceed no further than material developments. 

47. The sixth state of creation was the seventh state of the ma- 
terial substances, for there was the fundamental or universal mate- 
rial before the formation of globes commenced. God is said to have 
rested on the seventh day (state) of creation, and so He* did, and 
does, as He had then endowed His creation with a rational mind, 
by which that endowed creature for ever, to all eternity, might 
progress in love, wisdom, use, and felicity towards the infinite. He 
had then no higher gift to bestow upon creation, and is not inaptly 
represented as "resting, desisting," or abiding there, for He had 
prepared a house or tabernacle, in which He could, and does dwell, 
that might be better ami better finished and furnished to endless 
state. He had " GIVEN TO MEN, the power to become the sons 
of God." John i. 12, Gen. vi. 2, Rev. xxi. 7. &c. No wonder He 
is said to have " rested," or " desisted," from his labor, when His 
labor was crowned with such a development as this ! so high that 
the Infinite could not bestow a higher upon any finite being, if it 
were only seen, properly scanned, and appreciated. 

48. That the six states of development, an I one of rest, should 
be represented in the representative religion of the Jews, was per- 
fectly right, and consistent, very especially as the same seven states 
of development are represented in every thing that we think, say, 
or do, as is evident from what has been here in presented, for all 
small things are images and representatives, of the great, greater, 
and greatest The seventh state of creation is as high as the Artifi- 
cer of the Universe can imprint His image, and no higher can any 
finite artist carry his work. It may not then seem strange to minds 
elevated into the plane of true rationality,if such periods as seven days 
of twenty four hours, among embodied spirits, and the seventh state 
of progression, should be held in most sacred remembrance, even 
in the higher spheres. Finite minds can progress only in propor- 
tion as they let more and more of the order of development, des- 
cend through the spheres, into them. After the seventh state man 
must co-operate with his Creator, in freedom, 

49. It is only by getting more and more into the true order of 
development, within themselves, that men can more and more be- 
come the sons of God. That is, by letting the same order that de- 
veloped, the universe the ships, &c, develop the spiritual universe 
in him. The same as developed the material universe of his ma- 



16 NATURE AND THE BIBLE. ' 

terial body which was by refusing the unsuitable, the low. coarse, 
and appropriating the suitable, the fine received from above, as 
has been amply explained. Spiritual things are pi iced bef'ire him 
in states of confusion, as fool in the stomach, or trees in the forest, 
and if he will co-operate so as allow the Great Artiticer to work 
in him, mediately and immediately, there will 'be produced, a most 
beautiful material and spiritual ship rigged manned and sailing; or 
house, finished furnished, and inhabited by Himself; and by his holy 
spirit messengers, who inhabit Heaven, and also the Seraphim and 
Cherubim who fly above the heavens ! Will not such a form be 
really and truly a son, a work, an emanation from God ? 
a true image of Himself? not only as to external form, but as to 
internal life V The way is opening most beautifully to man now. 

50. Yes, indeed, and those who entertain the idea, that none but 
low spirits can communicate with man, know little of men, or of 
spirits, and still less of the order of that Infinite, who could not if 
He would, and would not if He could, open the spiritual world for 
one kind of spirits alone to manifest themselves. What the Infinite 
does, is infinitely done and a door made for the passage of one kind 
of spirits is a passage for all Kinds. A medium is a medium and as 
a medium merely, is alike to both good and bad, holy and unholy, 
pure, and impure spirits, and hence the necessity of such guards of 
goodness, truth and purity, in the medium that bad, false and im- 
pure spirits have no affinity for, and for which good true, and pure 
spirits so love, that they may stand around the door, nestle in that 
breast, and live in that house, for its eternal guard and protection. 
These, and these alone, are safe. The Lord is in, and with his 
Holy Angels, for He is the Holiness in them, and they as true breth- 
ren, associate with those lower than themselves, for their elevation. 

51. Is that guide to truth of which some vainly talk, and which 
they call " intuition,* 1 anything more than the whisperings of asso- 
ciate spirits ? Does not intuition tell the Mchometan to hold the 
Koran sacred ? and the Catholics to attend mass ? and also infidels 
to abuse the Bible V May not the intuition of our medium tell him 
to sustain it with all his might? Are not the seraphim, the cheru- 
bim, the prophets and apostles, all yet in sp.rifc land ? May it not 
be supposed possible if not probable, that they are yet busy, and 
take a lively interest in correcting, explaining and sustaining what 
was (from the Infinite, as developed in nature) written through and 
by them, as well as it could then be written V Who will say they 
ought not, and therefore cannot V Let us see, for surely if they ought, 
they can and will do so by teaching those below them even to men. 

52. We are neither owners, patentees, nor venders of the truth. 
We " freely give what we freely receive.'' Let it be spread broad- 
cast over the'earth for the good of the Lord's kingdom. W ho wiil 
join with and aid our medium in this movement ? 

We wish to publish Monthly if circumstances admit. 

J. SHOEBRIDGE WILLIAMS, Medium. 
Spare copies on hand. 



SUPPLEMENTAEY. 

53. ^ It is one, and only one, of the beauties of the dawning dis- 
pensation, that the minds of men, as well as their bodies, may be set 
free from those external restraints, with which in the infancy, child- 
hood and youthfulness of the race it was necessary to bind them. 
They need not be much longer enslaved, provided "the means now 
descending in and among them, shall be duly appreciated. Our 
mission is, to set truth before them in rational light, and thus lead 

ft them to the elevation of their own and independent rational facul- 
ties. This will promote their elevation, if anything will. 

54. Under these views, we give the name of our medium only, 
to our readers. We wish to leave their minds in perfect freedom 
to adopt or reject what we say, from each one's own rational con- 
victions, for or against our views, without any impetus or hindrance, 
by the mention of the names by which we were known upon earth! 
Whether those names were either high or low, noble or ignoble, of 
good or of bad report, among our contemporaries, should not influ- 
ence them. Truth, if truth we write, will be sufficiently its own 
sponsor in all truly honest minds, to satisfy the writers of truth. 
These seek and teach truth for its own intrinsic worth, and those 
seeking it honestly, will find it. 

bo. We, too, are mediums for those above, and better informed 
than ourselves, who, prompted by their love for men, received 
through mediums from the Fountain of Love, have given us a por- 
tion of it, which excites our industry in teaching nien the way to 
life eternal. Truth is truth through anv medium, and as we are all 
mediums and monitors in true order, the name of one medium in 
the chain, as a mere name, is as good as another. The name of our 
mundane medium is necessary to furnish the means of approach to 
us. We, therefore, give the name of him who holds our material 
pen. Y\ e will also say of him, that he is wholly, and for years has 
been, and forever to come, we trust, will be dedicated and devoted 
to the cause of truth, as we, and those above us. see it. He is, how- 
ever, kept in freedom. True freedom is in the love, that anv intel- 
ligent being feels for the condition he is in, be that what 'it may. 
Our medium loves his condition, and is therefore free in it He 
knows he is, and loves to be like a pipe merely, which, thouo-h it 
cannot refresh thirsty souls itself, can be the means of convevin<r 
water to them, and also be itself cooled and refreshed by the nas° 
sage of the water through it. l 

56. We keep our medium perfectly conscious in his entranced 
states, that he may be benefitted, as others of the audience, by what 
is said. This is of advantage to us, as it is easier for us afterwards 
to revive things already in his memory, and thus re-affirm things 
• brought up both new and old," than it would be to give him mas- 
ter of which he has no knowledge. Thus, we « brine things to his 
remembrance "agreeably to the Saviour's words. We also cau^e 
him frequently to speak in the first person, singular number, that 
the audience may lose sight of his condition, and give its undivided 
attention to the subject. 



18 



BY THE MEDIUM. 

Agreeably to my own observations, and from the testimony of 
other spirit seers, as well as that of many other mediums, I am sur- 
rounded by a society of spirits. They have order among them- 
selves, without external laws of order. There is nothing like dis- 
putations among them, but frequent consultations about the best 
time and manner of saying and doing what is said and done. 

It was agreed that I should publish many copies of the first form 
of sixteen pages, a few days previous to publishing the remainder 
of the copy, which I now do in a supplement. They see and con- 
sider the disadvantages under which I necessarily lie in my present 
itinerant condition of life, in respect to development, writing and 
publishing. They wish me shortly, to be embosomed in some fam- 
ily of suitable conveniences and affinities, so that my energies may 
be more fully developed and efficiently used. Different families 
may be equally good, but not alike good, and of course be in dis- 
similar affinities, with me and my spirit associates. 

The publication of their manuscripts is equally important with 
the writing of them. Others may be better calculated and better 
situated for this, than the writing medium. He could be more effi- 
ciently used in this function if others would arrange the publica- 
tion, without his concern or emolument, in any form, piace or manner, 
that may suit their views and convenience, so that readers shall 
have to pay no more than a fair compensation for necessary labor 
and materials, after the manuscripts shall be prepared. No honest 
inquirer after truth will object to paying this much to have u cre- 
ations, subversions, redemptions and harmonies," and their relations 
to each olher shown and demonstrated. 

I am told to give a 
sketch likeness of my- 
self here, so that stran- 
gers, who are serious in- 
quirers after truth, may 
know and approach me, 
when they see me with- 
out the formalities of 
verbal introductions. I 
am represented in the ^ 
entranced state, in which f 
my monitors speak | 
through me. The clos-| 
ing of my eyes, is not in- j 
dispensable, but for a'. 
purpose, and may, at some future time, be dispensed with. 

John S. Williams being so numerous as a name, many post office 
difficulties occur. Correspondent friends please remember my sig- 
nature and address in future will be 

Bostou, February 1, 1854. 




A SYNOPSIS OP 

THE SPIRITUAL EXPERIENCE 

OF 

JOHN S. WILLIAMS. 



The following synapsis, in its first and second editions, had an affidavit 
prefixed, affirming to the truth of its recitals, which has been removed 
to make room for this notice. About June 14th, 1853, this medium was 
empowered to speak and to heal, under spirit influence, where good 
can be done thereby, and previously, to assist low, but willing spirits, 
in their elevation. " A friend of Publicans and Sinners.'' 

This medium has been taken from a pleasant and profitable profes- 
sion in which he was fully competent. He receives the sneers of unbe- 
lievers. He is not allowed to charge for any thing. H is outlays amount 
to hundreds of dollars more than the gratuities others have given him, 
beside being much of the time obliged to board in mixed companies, 
with which he feels little affinities. Can any one, prima facie, honestly, 
think him practicing a deception or as being deluded? No, he cannot. 

His first and third name being so common as to occasion Post Office 
and other perplexities, please address him by 

J. SHOEBRIDGE WILLIAMS. 

Baltimore, Jtfd., March 14, 1854. 

SYNOPSIS. 

On Saturday, 18th of October, 1851, being a guest at the Burnett 
House, in Cincinnati, Ohio, I, John S. Williams, observed the card 
of the Misses Fox hanging in the office, with notice that they were 
holding levees in the house, with tickets for sale at the bar, I turned 
to Mr. Drake, the principal clerk, and said, " Are those Kochester- 
knocking girls here ? " JEft said "Yes!" I purchased a ticket, and 
proceeded to their room. I was neither a believer nor disbeliever. 
I had opposed so many things that I thought impossible, such as 
mesmerism, phrenology, magnetic telegraphs, &c, &c, that were true, 
that I had become ashamed of myself, and determined to investigate, 
before I would oppose any thing again. I had found, by much 
experience, that a man is apt to think and speak none the worse on a 
subject, by knowing something about it. 

I thus approached the table. There were ten in the circle, viz : 
Benjamin Urner, Mr. and Mrs. Clark Williams, James and Samuel 
Goodwin, all persons of high standing in the city, the two mediums, 



2 SPIRITUAL EXPERIENCE 09 

their mother, and one person I did not know, besides myself. The 
rappings instantly commenced, and Mr. Urner said to me, " Now ask 
if there are any spirits present that will communicate with you." It 
was so new a position for me, having never so much as seen a circle 
or medium before, that I felt a great relu ;ta>)ce and it took some per- 
suasion by my friends present, before I could consent to speak out in 

that manner, to apparently nothing ! At length 1 uttered the 

jut stion distinctly, and the company were surprised at the Timber 
and variety of the raps that instantly followed ! Those who had be- 
fore been in circles, all agreed that I was surrounded by a host of 
spirits, who wished to communicate with me. That matter seemed to 
be settled. 

Margaretta Fox then told me, to write my questions, or if I could 
concentrate my mind on questions, ask them mentally, informing me 
what would be yes, what no, &c. adding, that we do not want to 
know what you ask. You can "judge if the answers be correct." 
I liked that movement. I thought it seemed like fair play, I then 
asked, "Is the spirit of my mother present?" Answer, "Yes." 
"Is the spirit of my daughter Eliza, present?" "Yes." I also 
asked mother, several common-place questions, all which were 
answered as I might have expected. I then said, " Mother, what 
age was my daughter Eliza, when she died ?" The rappings then 
became regular, so that others present knew they were to be counted, 
and three persons counted them. I did not, for I knew not what it 
meant. When the rappings ceased, they said " there were twenty- 
two raps ; what was your question ?" I said, I had asked the age of 
my daughter at her death ; " Well," said one of the company, " was 
twenty-two right?" I said " It was, counting one rap for each year, 
for she was within a month of twenty-two when she died." 

" Mother, what was your age when you died ?" To this she as 
distinctly and unequivocally gave ninety-seven, which was her age at 
death, within three months ! ! I then asked her several more ques- 
tions, and all the time from the commencement, I felt something 
striking my knee, as if it were a ball of wool. I thought it queer, but 
was determined not to let the circle know what was going on. I ccm 
hold my face straight amid the most exciting circumstances, and did 
then I know, but 1 peeped several times under the table, to see if it 
could be any person doing it. I found it was not done by mortal 
hands, but was determined to keep it to myself. The raps on my 
knee were about a second apart, or sixty per minute. There then 
came some raps on the table I did not understand, when one of the 
mediums said, " the alphabet is called for." 

They then began, and called over the alphabet, and three wrote 
down the letters as they were given by the spirit, until letter by letter, 
this sentence was spelled out; "Why don't you tell?" 4 * Tell 
what ?" said one ia the circle, I forget which. The calling of the 
alphabet proceed as before, until this sentence was given. (i The 
knocking on your knee ?" 



JOHN S. WILLIAMS, MEDIUM. 3 

I tell you 1 was astonished, and all the company looked amazed, 
and stared at me, and some one asked, " Did you feel a knocking on 
your knee ?" I said, " I must confess I did, but intended that you 
should know nothing of it !" " Which knee ?" said one of the circle. 
The alphabet proceeded, until this sentence was given by the raps, 
" The right knee !" One of the company asked me kt If that w r as so? 1 ' 
I said, " It was the right knee the knocking was upon." I was tied 
as to opposition. 

There was much more given me very conclusive of the presence of 
invisible intelligences during that evening, and Monday evening fol- 
lowing, among which was, I was slipped or shoved, I presume a 
dozen times distinctly upon the floor with the chair upon which I 
was sitting, without the touch of any visible agency ! ! I became 
convinced of the reality of the manifestation of spirits, for I thought 
then, and still think, no sensible man could avoid convincement amid 
proof so conclusive. 

1 attended none of their circles after that, for being a civil engi- 
neer by profession, and having several public works under my charge 
in course of construction, 1 could not attend to their circles, nor to the 
general subject, for several months. I finished off several of the 
works I had in charge during the fall, and remained at Cincinnati 
most of the winter following. On January 23rd, 1852, I felt a great 
anxiety to see Miss Wells, a writing medium, perform at a circle to 
be held at O. Lovels, in Sixth-street that evening. I attended with- 
out the least expectation of getting a manifestation. I did not ex- 
pect to ask for one. My attention was drawn to Miss Wells' writing 
in the magnetic state, when all of a sudden Mrs. Eliza Lovel, with 
her face toward me, (she having gone into the clairvoyant state unob- 
served by me, which state I had never witnessed) exclaimed, " O, if 
there aint Eliza? It has been so long since I saw her ! how pretty 
she looks ! O, I am so glad to see her l" The two Eliza's were in- 
timate on earth. I w T as surprised, but asked " Is it my daughter 
Eliza, you speak of?" '' Yes ; she is very near you, and another of 
your daughters."' " Is it Mary Louisa V u Yes. Eliza says she 
wishes to communicate with you, but would rather not to a circle. 
It is about family matters ; she is so near you, she must be your guar- 
dian spirit." 

From that moment I felt great anxiety that my lovely angel 
daughter, should have the desired opportunity of communicating with 
me ; she was counted an angel on earth ! I tried many mediums and 
circles, but without effect, until on Saturday afternoon, February 14th, 
passing down the east side of Tine, near Sixth-street, very pensively 
as usual then, when all of a sudden I was impelled to go into the 
house of Wm. N. Cammack, whose lady I had seen but twice. She 
came into the parlor on the ringing of the bell, and we commenced 
conversation. I felt as if I wished to tell her my anxiety to give my 
daughter a chance of communicating. I had no thought that she was 
a medium, and commenced to tell her that a daughter of mine wished 



4 SPIRITUAL EXPERIENCE OF 

to communicate with me, when the lady, who had just two or three 
days before become a medium, was instantly agitated and jumped up 
and ran to a table on which lay a pencil and paper, and wrote, 

" I am here, dear father." 
I was again astonished, not only at the providence that brought me 
there, but at Mrs. Cammack being a medium. I asked, " Does my 
daughter wish to communicate through you V 9 " She says, she 
does." 

I took paper and pencil, and wrote a question, or rather a short ad- 
dress, to Eliza, which the medium refused to see, but suddenly turned 
the paper over, and wrote Eliza's answer on the back ! She had 
never known my daughter. When she had done the answer, she 
said to me, " Your daughter tells me to sign her name, Eliza Williams. 
Was that her name !" 

" No !" I answered ; " her name was Eliza W. Ayres." 
" Well," she says, " I must write it, Eliza Williams." 
Said I, " That was her maiden name ; but she was married to 
John W. Ayres." 

I afterwards took the paper, and wrote, " Dear daughter, why do 
you sign your name, Eliza Williams?" 

The medium wrote, " My name is Eliza Williams, here." 
I then wrote, " Were not you and William conjugially united?" 
The medium wrote, " No, no, we were not." She died, Oct. 21st, 
1846 ; and he, Oct. 6th, 1847 ! 

The fact of the questions being written on one side of the paper, 
and the medium writing on the other, without very attentively looking 
at what she had written, being likely to create difficulty in copying, 
1 took a separate piece of paper and table, on which to write questions, 
so that she might proceed regularly with the answers. These com- 
munications proceeded several days, about an hour each day, and 
were of the most satisfactory kind. 

At the same time, Eliza began at night to talk to me, to touch me, 
&e. ! to manifest herself on my hands, lips, &c. ! and would confirm 
me that it was she, through the medium, next day ! ! She told me 
to take a book I had, and copy in it all the communications with pen 
and ink. 

It was but a few days before she began to write through me, her- 
self. This faculty increased. We could hold conversations. 1 would 
speak as from my head down ; and she, as if from my breast up ! I 
have heard her audibly speak in my chest, and thousands of times 
have I felt her manifesting herself there, by rappings and movements 
of different kinds ! 

She told me, among the first things, that she could not teach me 
all I wished to know, but others w r ould. She afterwards, through the 
medium, communicated w T ith me, and signed the piece thus : " Eliza, 
and many others you shall know in time." This has all been verified. 
There is a society of angels that communicates with us, several of 
whom I have seen. 



JOHN 8. WILLIAMS, MEDIUM. 5 

On the first day, she told me I would be a writing-medium — and 
so she made me one. I had seen her before she manifested herself 
on the 23d of January, through Mrs. E. Lovel, but did not know it 
was she, having no thought of her, and the appearance being momen- 
tary. I have seen her six or eight times since ! ! 

On going to bed on Feb. 22d, I asked her for a manifestation that 
night, and she promised to give me one. During the night, she awoke 
me, by saying, as loud as common conversation, " This is the only 
kind of manifestation I can give you this evening ;" when lo ! before 
my eyes, in the darkness of night, was written, in plain white writing, 
many lines ! I commenced to read it, which I did very easily ; but 
I had forgot all but the last paragraph, before I recorded it. The 
last paragraph was this : — 

" Dear Father — You have resisted the influences of the world, well ; 
but there is more caution necessary when you are in company with 
others. Your Eliza." 

I saw the last written as I read it ; and, what seemed remarkable, 
" Eliza" was written before " your," in time, but after it in position ; 
and "your" was written afte**, in time, and first in position, as it 
stands. I have seen spiritual writings hundreds of times since, but 
have not been able to read much of them. I was sure Eliza had 
made a mistake in saying " this evening," as she had done not more 
than fifteen or twenty minutes before, for I believed it was after mid- 
night. I got out of bed, struck a light, and, sure enough, it was twenty 
minutes past one in the morning ! This excessively bothered or per- 
plexed me, until Eliza, I presume, thought I had been enough perplex- 
ed with it, when she said, " In this world, all night is called evening, 
and all day, morning — so that an evening and a morning make a whole 
day ;" and I joyfully accepted the explanation. 

The above was written in milk-white letters, in the blackness of 
darkness. During the same morning, I saw twenty lines of most 
beautiful poetry, spaced into four-line stanzas, written in black and 
beautiful letters, upon a ground of pale orange-colored light. I did 
not read this then, but have since been told what they were. All the 
spiritual manuscript and printing I have seen since, have, I believe, 
been black, on white, blue, or red ground.* 

I afterwards read the account of these visions, to the medium, 
merely as a matter of information to her, when Eliza had her to write 
as I read, confirming my account of it, and telling how it was. I was 
glad of this, although I did not anticipate it. 

On March 7th, I visited Mrs. Poor, a clairvoyant, at Utopia, forty- 
three miles above Cincinnati. She saw Eliza, and described her well, 
thoigh she had never seen nor heard of her before ! Eliza commu- 

* May 13th, 1853.— 12, M. — Thirty minutes ago, when reading the account of my 
daughter's first writing, " I am here, dear father," through Mrs. Cammack, to point the 
manuscript, I burst into tears, which I almost always do, in reading that account. 1 
covered my eyes, and saw bright sHyer writing on a blue and purple ground 1 



6 SPIRITUAL EXPERIENCE OF 

nicated but little through her, except to send me back to Mrs. Cam- 
mack, for more confirming communications. 

One peculiarity in these incipient manifestations, as confirmation, 
was, that Eliza had me to write from her with red ink, and from my- 
self with black, through about 600 pages ! I kept two pens and inks 
constantly on hand. I could not touch to the paper a pen with the 
wrong ink in it, without great effort ! This may seem strange, but 
it is nevertheless true, and was very useful before I was fully habitu- 
ated to the condition of a medium. It was a physical proof to me of 
what was from her, and what from myself; and was very serviceable, 
as much of what I wrote, was dialogue between her and myself, as it 
is now between other monitors and myself. After I became better 
established in my mediumship, she told me to dispense with the trouble 
of using red ink, excepting when I might be impressed to transcribe 
portions from the Word of the Lord ; in which case, I still am im- 
pressed to use red ink ! My monitors are great lovers of the Lord 
and His Word, and wish to do Him honor. 

During the fore-part of my mediumship, I received many letters 
written through other mediums, from the spirits of deceased acquaint- 
ances, confirming my condition, and congratulatory of my becoming 
a medium. Two of these deceased acquaintances were the Revs. 
Alexander Kinmont and James H. Perkins, for whom I entertained 
the highest respect during their useful lives. The style, diction, 
language, matter, and manner of these letters, were almost as much 
like them, as they could have written while in the body. Their earthly 
acquaintances will have each an opportunity of judging of this, if 
what I have written should be published while they live on earth. 
I have not even a guess at the time of their publication. 

The next confirming fact (among many others of almost every day's 
occurrence,) I shall mention, is as follows : — On tho 28th of March, 
1852 — it being Sunday — Eliza impressed me to write out a monition 
concerning manifestations and the condition of mediums — in length, 
live pages — and to take it with me to Maj. Daniel Gano's. 

In that communication she mentioned distinctly the existence of a 
society for whom she communicated. Mr. Gano I knew inti- 
mately, to be a man of wealth and standing, and always as clerk of 
court. Being much away professionally engaged, I was scarcely 
aware of his being a spiritualist; but was determined to obey the 
monition. On my way to his house, I was told that a circle met 
there, the first I knew of that, on my arrival the circle was sitting, and 
Mr. Gano asked, as he told me, if the manifestation of my daughter I 
had brought with me, should be read to the circle, response in the 
affirmative. I was introduced into the room, and began to read. 
Nearly opposite to me sat an elderly lady, apparently asleep. When 
I began to read, she began to affirm to the truth of what I read. I 
was surprised at this, when Major Gano said she was in the elevated 
state I was so green then, as not to understand the term, for I 
knew not that she was a medium I had seen her once, and but 



JOHN S. WILLIAMS, MEDIUM. 7 

•nee in my life to know it. It was a Mrs. Price, a clairvoyant me- 
dium, from sixty to seventy years of age, I suppose. 

I kept reading and she confirming the truth of what was read, until 

I closed, when she immediately said, " I see your daughter, she is 
" near you, and at a little distance stands a company of spirits, the 
" society she mentions, from whom she communicates. In that society 
11 1 see Swedenborg, Perkins and Kinmont. There are many others 
" that I do not know. They stand together enveloped in a sphere of 
" light. That sphere of light converges towards Eliza, and becomes 

II a stream of light proceeding to her. From her to you proceeds a 
" stream of light, to show how the communication is effected. That 
" light flowing from her, envelopes you, and crowns your head with 
" brightness. She is very pure and very near you. She is impress- 
" ing you now, what does she say V 

I felt the impression forcibly, and these words flowed, as from an 
elevated pressure, water flows. " She impresses me to say, this is 
the beginning of the complete and universal fulfilment of the pro- 
phecy, when it will be no more necessary for a man to say to his 
neighbor, 4 know the Lord,' for all shall know Him from the least to 
the greatest." 

" What is her personal appearance ?" " She is a small, spare, 
" delicate woman, clothed in a cloud of light clear blue. Her fore- 
" head finely developed ; her eye brows distinct and finely arched. 
44 They are black, as is her hair which flows in curled ringlets down 
u over her shoulders ; she has a bright smiling countenance, and beauti- 
44 ful blue eyes. She says she is the only one that impresses you. 
44 That she is taught what to say by that society. That she is not cap- 
44 able of teaching you herself. That she is always with you, day and 
44 night, and watches you while you sleep." 

As to her vesture and personal appearance, so I have seen her 
myself, and as to what she told the clairvoyant, she has told to myself 
often. How unwise it would be for two persons as old as Mrs. Price 
and I are, to tell as true what we had not good evidence was true? 
We were then both over sixty years of age, and very near our final 
reckoning according to the course of nature. What is remarkable, 
Mrs. Price neither saw me, nor knew who I was, that I knew of 
when these things took place. Are they not very remarkable as 
proof? 

I feel very little like censuring others, who after proper care in 
investigations, cannot believe fully in spiritual manifestations, because 
I was and still am one of the distrustful. As O. S. Fowler, who 
examined my head, said of me, it really seems that I cannot believe 
any thing short of positive demonstration. I was soon convinced of 
the trutn of the general subject, and never since doubted that, for 
my spiritual friends, knowing I presume, what a person they had to 
deal with, took firm holds and gave me no chance of doubting, as has 
before been stated. But to believe that I was a medium was quite 
another affair. I could not a< times believe I was worthy to be >o 



8 SPIRITUAL EXPERIENCE OF 

used. I have often been ashamed of my doubts in this matter, and 
have much supplicated the Lord for relief, have often felt sure that if 
I were a medium, I was loosing it. O shame ! 

My spirit friends, when I would get to doubting and desponding 
would tell me to go to some medium, they would tell me of, saying 
" We will communicate to you through them, as you seem not to be- 
lieve what comes through yourself." When so sent, they nevei 
failed to manifest to my entire satisfaction for me, and for a while, 1 
would go on well, but other doubting and desponding states would 
come on. I have been communicated with by my spiritual moni- 
tors, by means of at least fifteen living mediums ! every one of whom 
confirmed the truth of my condition. Among these were especially 
Mrs. Fuller, clairvoyant, and Mrs. Addleman, then Miss Jones. 

One way they took to confirm me through myself, was to tell me 
how many pages I would receive impressions to write that day, or 
some future day, which never failed ! Another was, to tell me that 
my monitions should nearly always end at the bottom of the pages, 
and of hundreds of monitions, not one in a hundred end any where 
else ! Once I was sent forward to put addresses and pieces of lines, 
in places where I was told or impressed to put them, and what to 
say ! I afterwards received both the subject and the matter which 
just filled up the spaces, so that the scraps written came in rightly ! ! 1 

Once (on Saturday August 6th), I was writing a long monition. I 
observed in the progress of it, that I was writing two paragraphs on 
every page ! I wondered at this, when I was told I should write the 
rest of the manifestations in the same way, which turned out to be 
true ! I was then told, to turn over twelve blank pages for Mon- 
day's work, and mark on each of them, as impressed, the ends of 
twenty-four paragraphs. I did so, and wrote at the bottom of the 
twelfth page by impression. " End of Monday's work." I won- 
dered so light a day's work was laid out for Monday. I was then 
told to turn forward twenty pages of blank paper, and on them mark 
the endings of sixty paragraphs, to be filled up on Tuesday ! I did so, 
and was just about to write at the bottom of the twentieth page, " end 
of Tuesday's work," when I was astonished to find I could not touch 
the pen to the paper ! ! I inquired the cause, and was told I would 
write four more pages on Tuesday, but was not to mark the para- 
graphs on any more ! ! 

When Monday came, I had neither a subject nor impression to 
write till 1 p.m. ! at which hour I first could write a line ! The twenty- 
four paragraphs as marked were filled to a nicety, and the impressions 
closed ! On Tuesday the impressions began early, and I filled every 
one of the sixty marked paragraphs exactly, but could not stop till the 
twenty-four pages were filled ! ! ! These things are all now to be 
seen among the near three thousand cap size pages, I have written 
under day and date, even to hours and minutes, by spiritual monition, 
which when published will be opened to public inspection. My spirit 
friends told me that such things were intended to convince me of my 



JOHN S. WILLIAMS, MEDIUM. 9 

condition, and of the power they had in subjects and language, that I 
could not have myself done these things unaided by them. These 
things certainly tended much to confirm me that I really was a me- 
dium. I do sometimes wonder my monitor did not leave me as too 
hard a case when I doubted my mediumship as I did. 0. S. Fowler 
says, I "lack brass." Can that be the difficulty ? 

My impressions went on clearly, and rapidly at the rate of ten, 
twenty, and even thirty to thirty-six pages per day, until May 27th, 
when after writing thirteen pages clearly and beautifully, matter that 
I never before thought of, I broke out in a request to my daughter to 
favor me with p! ysical manifestations, and especially with her per- 
sonal appearance. Nearly two pages were occupied by me in in- 
forcing the necessity of more physical manifestations to keep and to 
regulate my states. At the close of my requests she said to me this 
at the foot of the 680 page of my spiritual writings, and near 8 p.m., 
she broke forth thus : — 

" O my dear and precious father, I will not impress you to write 
another line after this, until your reasonable and necessary requests 
be granted. Be easy : 1 think all will be right sooner than you may 
apprehend. I know your position, and pray for you. — Your Eliza." 

This was the last I wrote of her monitions, in red ink, by im- 
pression. 

Next day, Friday, 28th, had no impressions to write. At night, 
of Saturday, 29th, had a vision during sleep, and very significant. 
No impressions to write, from Eliza. Sunday, no impression to 
write. Monday, same. Tuesday, June 1st, had another very signifi- 
cant vision, during repose, last night. At noon, had a vision of 
writing, when awake, with my eyes covered closely ! Wednesday, 
another. Another, on Thursday; still, no impressions to write, from 
Eliza, my monitor; but she gave me particular directions to record, 
explicitly, most of my visions for a time — which I did, to the number 
of one hundred and four ! which, with monitions received, ran to the 
784th pagjs, or just averaging one page per vision. 

Very few of these visions did I understand the meaning of, at the 
time, and very imperfectly yet ; but I was told that I should under- 
stand them all, in the right time. This I believe to be true, for I 
now see much more into them, than I did when I first received and 
wrote them down. 1 can remember every one distinctly now, as I 
read the descriptions, although eleven months have passed, and I have 
not looked into them nor studied them since ! My monitions are to 
rook forward for something coming, and eternal — not backward, to 
filings past and finite. 

. The twentieth vision was the appearance of Eliza herself, on Sun- 
Jay, June 6th, at 8 A.M. She was veiled — I having been told that 
I was not prepared for distinct, open sight of her, without damage. 
She stood on a pillar of light ; afterwards she turned, and lay, as it 
were, in open air above the pillar. She disappeared, and then re- 
appeared on the left of my vision — to show, as I am told, that her 



10 SPIRITUAL EXPERIENCE OF 

representations would be to my left, and mine to the right ; and so we 
are yet represented every day, and at all times when I desire to see 
our representations in spiritual light ! ! This was at 8 A. M. In 
half an hour T had another, representing the activity of love. Ano- 
ther, of the Saviour's cross, with the sun in the centre ; with a star 
like Venus in her brightness, on the left hand lower quarter of the 
cross ; and the moon to the right, on the cross, about where we might 
suppose the Saviour's left hand to be. 

The next vision was within the next half-hour, for they succeeded 
each other as rapidly as I could record them with the necessary de- 
scriptions. This vision was of the Saviour on the cross, with the 
sun in his left hand, and a ship's anchor, with a short piece of cable — 
both as bright as burnished silver — below his right hand, as if sus- 
pended from it. 

The next vision was at 9 o'clock. It was of two dark-looking 
crosses, a pair of silver balances, and a silver square. Also, of the 
sun and moon, at the foot of the lower cress. Then the star appear- 
ed again. I was in a succession of visions for two hours this morning, 
and was told to go to a place of worship that was hard by. 

During the devotions. I had several visions, one of which I will 
abstract in the words of the description as I wrote it on my return 
from church, and as I distinctly remember it now ; but, before this 
vision, during the devotions, I saw my Saviour's ascension represent- 
ed plainly before my eyes ! His ascent was towards the right hand, 
and upward, until veiled by a bright cloud. 

Vision 29th. " Eliza told me to close my eyes for another vision. 
44 A spot of blue light appeared above the centre of my vision, and over 
*' it. I was presently attracted by the blowing of a beautiful flower of 
" white light, near the right boundary of my vision, and a little lower 
" than the centre. This flower had four beautiful and double petals, 
u that seemed to grow out from the centre. On the left of it, was a 
" perpendicular mark of white light, the same color as the flower, and 
44 about as long as the flower was wide. Presently the flower and line 
" both changed to a most beautiful crimson — the first of this color I 
" have seen. It and the line then changed to the most bright and beau- 
" tiful burnished gold-color I ever saw. The flower seemed alive, and 
44 to flow out from the centre, and to spread. As it spread, it began to 
44 rise, and turn white, the line keeping its relative position and same- 
44 ness of color with the flower. It rose to the left, so as to join the 
44 white spot above the centre of vision. It stopped adjoining the right 
44 side of that spot, and instantly became the head of a lamb ! It was 
44 then, taking bright spot and all, a beautiful well-fleeced lamb, legs 
44 and all ! Its eyes and nostrils, black. It looked obliquely to my 
" right, and the line of light became a beautiful sceptre, and stood 
44 plainly in the same position in respect to the head, as it had done to 
44 the flower, and between me and the body of the lamb. The head 
4< and sceptre afterwards became black as jet, while the body remained 
■* white. They afterwards became natural in color, and all vanished !" 



JOHN S. WILLIAMS, MEDIUM. 11 

I cannot think of giving the reader of this sketch even an outline 
of the heavenly visions I have had, either as to variety, diversity, or 
brilliancy. They were all, or mostly, representatives; so they con- 
tinue to this day, now nearly twelve months ! About a month after 
these visions commenced, the power of perpetual spiritual vision was 
given to me, so that I could, and still can, see those spiritual repre- 
sentations at any time I look for them, and often when I do not. 
When I write, very frequently, the silvery and golden sparks will 
apparently dance around my pen, in confirmation of what I write ! 
1 know then my impressions are right and bright. If silvery sparks 
appear, truth predominates over love ; but, if golden, the love prin- 
ciple is superior to the truth, or instructive. I can often see visions 
in open daylight, with my eyes open, even when the sun of our earth 
shines in its strength. I have seen showers, as of gold dust, in day- 
light. 

I have seen, to appearance, myriads of spirits, at once, but not to 
know any of them. I have seen about twelve at a time, properly 
personified. I have seen my beloved daughter nine times, counting 
from six times that she told me, through Mrs. Fuller, the clairvoyant, 
that she had previously appeared to me. I have twice seen a be- 
loved son in the spiritual world, and, say six or seven times, the most 
beautiful and benignant countenance of my present principal monitor, 
who was a man of piety, learning, and eminence, when he lived on 
earth. 

In the direction of seeing the personal countenances of spiritual 
existences, I can see that I progress slowly ; but, most of my visions 
are representations, in which I can often see the evolutions of my own 
thoughts and feelings, plainly figured forth before my eyes. Many 
of them are the signals of my different spirit-friends. I am not a 
clairvoyant, nor becoming one. 

On the 3d of June last, I enquired of my daughter, thus : 

u Eliza, why can you not appear to me ?" 

She answered : u You are not fully prepared for that open commu- 
" nication promised you. Everything to be of real use, must be per- 
44 manent ; and everything to be permanently useful, must pass through 
44 a state of infancy to mature growth, as I have told you. The vision 
44 of common clairvoyants, is as a meteor or ignis fatuus. That would 
44 not satisfy you, nor be of as much service as that which is intended 
44 for you. Be satisfied. You had a sensible manifestation through 
44 the sense of touch, before you laid down. Now you know you can 
" jeel me as a real being, if you did not before. " 

On June 23d, a dialogue took place, of which the following is the 
conclusion : 

44 But, Eliza, might I not see you so as to know your personal ap- 
pearance ? You know what I wish that for so much. Is not that 
object laudable ?" 

44 It is, dear father ; but then the granting of it would % be dangerous 
44 to your best progress, and by no means as useful as you might sup- 



12 SPIRITUAL EXPERIENCE OF 

44 pose. You know that you have often wished (until I would check 
44 such a mischievous desire), that you had known, during my life on 
" earth, that we would be together as we now are, so that you would 
" have taken more notice of my appearance, and thought more of me, 
44 than you did. 

" Father, you know how near such wishes are coming out, every 
" day of your life ; and I have to check them and reason with you, to 
44 convince you, that to have had such knowledge about me, then, would 
44 have entirely prevented the preparation necessary to our present hap- 
" piness. You know I have over and over convinced you, that such 
" a knowledge of the future, to have been ours then, would have over- 
" powered any will of good either of us had, and caused us to think of 
" and about each other, continually. We would have worshipped each 
" other, ruined each other, and have inevitably sunk to the lowest of 
" the lowest, together ! The poet wrote wisdom : 

" 4 0, blindness to the future, kindly given, 

" 'That each may fill the circle marked by Heaven.' 

" My dear father, you think enough of me personally, now, to take 
" some of your attention off better things ; for which I had to reprove 
, you so severely, that you were near sinking into a state of despon- 
" dency, when you got leave to love me as much as you please ; but 
44 especial care has to be taken, to let you see, feel, or hear nothing 
44 calculated to draw your mind from better things, except so far as is 
44 necessary for the health of both mind and body." 

Eliza, I know you are right, I will do my best to be perfectly con- 
tented under the assurance that I will have blessings showered on me 
as fast as I can appreciate them. Indeed that is the case now. 

44 Yes, dear father, you know this well. If ever mortal man had 
44 cause to be, not only contented but thankful, you have You know 
44 there is a continual and perceptible progress of blessings higher and 
44 higher. They must not be given out too fast, lest you be cloyed like 
44 a surcharged stomach It will seem short as to time, when you will 
44 be prepared to receive blessings higher than you can ask for, or even 
44 imagine possible now ! But how much better it will be for you to 
44 grow into good states permanently, and to keep them when you get 
44 them, than to have a transient sight of them, and only a memory of 
44 them afterwards." 

No one can tell how many ungratifled wishes I have had, so that 
the idea that spirits always gratify the wishes of mediums, and cir- 
cles, do not by any means fit my experience. I have had tenfold 
more things to rebuke and to surprise me, than to foster me, and be 
as I thought or expected ! When I sit down to write, I scarcely 
ever know more than I must write, without knowing a word I shall 
be impressed to write. When impressed to write I have no peace 
of mind till I get at it. When not impressed to write, it seems as if 
it would be as loathsome as death, to get at it, or try to. Such is 
my every day experience. Remember, I am under oath in these 
statements, for I do. 



JOHN S. WILLIAMS, MEDIUM. 13 

So far from the matter given to me being consonant to any train of 
thought I ever indulged, much of it is directly opposite to all my pre- 
vious education or views through life ! I wrote on one subject that 
the view expressed was so opposed to my own sentiments upon the 
same subject, that I thought a demon had dictated it, and was thrown 
into such a state that I could not write nor touch a pen for thirteen 
hours ! My monitor argued the case with me, and scientifically con- 
vinced me, that the monition was right as written, and thus rationally 
convinced me that my previous confirmations on the same subject 
were erroneous, and I gave it up. Again : 

About the 1st of last November, I had a gentle monition to omit 
shaving my beard ; " that man was created better than he could make 
himself, and it was a subversion for man to try to make himself over, 
or alter his structure. That he made himself worse every time he 
tried." But I was so opposed to long beards, I still shaved on, when 
on the 23rd, my spirit friends became peremptory in their monition, 
that I must not shave on pain of their indignation ! They and I had 
it under discussion two days ! ! I was backed by spirits in a circle I 
attended, that it was useless to wear the beard, but my own monitors, 
after two days of work with me, succeeded in convincing me that 
they were right, which my experience and that of many others 1 
have since met, has confirmed. Many of my spirit friends' reasons 
were never heard of on earth before, as any person I have told them 
to ever knew of, and yet they are confirmed by the experience of 
those who knew not the cause of the experience. Many have 
adopted the full beard from rational convincement of utility since 
they heard those reasons. 

But most of the manifestations were on subjects about which I had 
little clear previous thought or opinion, and many entirely unthought 
of before — as for instance, the creation of material substances, of the 
mineral, vegetal le, sensitive, inceptive and animal liie, and also pro- 
gressive or rational life, that was breathed into the nostrils of animal 
man on " the evening or beginning of the seventh day (state) of 
creation. How all things were made from first to last, about the 
manner and time of our Savior's conception and birth, all which 
things are as yet very inceptively, but rationally and scientifically de- 
monstrated to my satisfactory belief. My monitors wish me to be- 
lieve nothing until 1 can see a thing to be rationally so. They say 
to believe what a spirit says merely because it is a spirit that says it, 
is useless and detrimental, and that spirits ought rationally to demon- 
strate doctrine they wish men to believe, and my friends are doing 
this. 

They have a! o instructed me in relation to the modes and manner 
of spiritual existences, and spiritual appearances, and say, that the 
more fully we can believe that they exist, act, and progress, as we do 
on earth, the more nearly we can appreciate the true state of the case, 
or in other words, that the more we can feel and know, that we on 
earth are spirits, clothed with a dead inert substance called matter 



14 SPIRITUAL EXPERIENCE Of 

that is as dead while we carry it, as when we shall lay it in the 
grave, the more easily can we appreciate their mode of existence. 
" You are," say they, " spirits while you live on earth, and the lay- 
ing down of the dead material substances of your bodies, is no more 
comparatively than a snake casting its skin, or shedding, as it is called. 
It was a snake before, and a snake afterwards, but more free from 
encumbrance." 

There are as many kinds and qualities of spirits as there are of 
persons on earth, and they are just as finite, and ignorant too, with the 
exception of what progress they may have made, and that progress is 
precisely by the same means as we progress on earth. Those means 
being differently applied according to difference of circumstances. 
Spirits cannot see each other, or converse together, unless something 
brings them in contact, any more than we can on earth, but this con- 
tact is very different from contact of material things. There being 
then so many kinds or qualities of spirits, we will do well to beware 
of deceptions by ignorant, mischievous or bad spirits. 

When I wished to communicate with Eliza, through Mrs. Poor, in 
the clairvoyant state, I asked her if she saw Eliza. She said she 
did, but " she has to come down, down, down to get where T am, 
she is so much above me !" At the same time Eliza was perceptibly 
with me, not more than six feet of space distant ! On Friday even- 
ing 29th ult., I was at the North American Phalanx in N. J., in pre- 
sence of Susan Stockwell, a girl of say ten or twelve years of age, 
in the clairvoyant state. She was amusing herself with her spiritual 
companions as she frequently does in that state. I said, u Susan, do 
you see any of my spirit friends V " No I don't," said she, "- see 
you any where about here ?" When as to space both myself spiri- 
tually, and my spirit friends were, with her in a small room with 
several other persons. 

Spiritual presence is as to thought and affection, and not as to mea- 
surements of spaces. My spiritual friends tell me they can see me as 
one among themselves when I think of, and converse with them, and 
when they impress me. When I think intently of them, it seems as 
if I came to them, but when they converse with me, or impress me, 
it seems as if they go to me. Sometimes the movement seems to be 
mutual as two friends meeting in a street or road. This is the general 
idea, and yet notwithstanding this, there is something analogous to 
the material in spiritual substances. The terms material and spiri- 
tual being in some respects similar, and under similar laws. 

u There are," say they, " seven kinds of substances of different 
fineness that can all exist in the same part of space, and all have 
plenty of room. Material substances are the most coarse or outer- 
most, within which exist six others, all within each other, like a nest 
of different sized tubs or buckets. We make things in the same way, 
imitating our Creator. To make a good wall for instance, we take 
large stones, and between them we insert smaller stones. Between 
these we place mortar, just to fill the vacancies. That mortar to be 



JOHN S. WILLIAMS, MEDIUM. 15 

good, should be composed, first of coarse sand, then just lime enough 
to fill the spaces among the sand. Water has room between the 
particles of lime, and heat between the particles of water, and each 
of these six ingredients have as much room as the larger stones, 
which is plenty. 

* Glass to appearance is as solid, or fills all its space as com- 
pletely as any substance we have, yet, paste a piece of paper with a 
small hole in it, on a plate of transparent glass or crystal, and set a 
hundred candles behind it, and the light of every candle will pass 
through that small hole and through the glass at the same time and 
in the same space, and all these different streams of light w T ill have 
room enough, so that not a candle will be dimmed or obscured ! This 
may show how spirits can exist in and go through material sub- 
stances. Of a portion of the finer substances spiritual bodies consist. 
From these finer substances all power, even in your own muscles, 
comes, for the material substances have no power excepting weight 
or gravity and cohesion. 

u Even so heat," say they, " which is much coarser than spiritual 
substance, has more power by far than material substances, as we see 
every day ; because heat in great quantities can separate the particles 
of wood, iron, or any material substance — thus overcoming the co- 
hesion of material substances, which is a much greater power than 
gravity or weight, which are all the powers that the coarsest material 
has of itself. So it is easy to see that all power, except weight and 
cohesion, is in and with substances finer than material substances, of 
which your bodies are composed." They have also taught me, very 
plainly and rationally, the uses that these inert material bodies are to 
men. Why it is better to live on earth, under favorable circumstan- 
ces, than to die in infancy. Also, what is the states of those infants 
which die before birth ; and a thousand things I cannot even mention 
here ! 

They have told me also, explicitly, that among spiritual states, 
there are, as we might say, seven spheres in general ; and in each 
sphere, seven circles ; and in each circle, seven sub-circles ; and so 
on, until every thought, word, or action may be represented. These 
spheres or circles are spiral from bottom to top, so that every thought, 
word, or action, in which the will and the understanding, or intention 
and knowledge, are both united, moves the soul either up or down 
this " spiral stairway of progress," as they call the whole sphere of 
spiritual existences. 

They have also taught me in respect to the different kinds of mani- 
festations, and, at the same time, the different states of mediumship — 
which I will barely mention. The rappings and tippings, they say, 
are principally intended to give short communications. In these the 
mediums have very little to do, excepting to be there. Nothing at all 
in rappings, as the spirits make use of that which flows out from their 
persons. To this effluvia, if too material, inert, and dead, spirits are not 
enough akin, to like or to use. If the effluvium has too much of the 



16 SPIRITUAL EXPERIENCE. 

spiritual substance in it, it is too active for spirits to make physical 
manifestations with ; and hence there are few can be used as rapping 
mediums. More can be used as tipping mediums, for here the bodily 
life-powers are principally used. 

Very deep and extended subjects cannot be conveniently treated of 
by these ; yet those short, loving communications from departed loved 
ones, are those that do the most general good to mankind, and will, 
take them altogether, be the great means of reformation on earth — 
as the sands of the sea, take them altogether, are more valuable than 
the diamonds found here and there among them. 

There are several kinds of writing and speaking mediums, through 
whom more extended subjects can be taught and illustrated. To be 
either of these, is not a privilege for a class of persons, but is accord- 
ing to classes of states and capabilities ; so that any persons may be 
writing or speaking mediums, if they are properly passive, agreeably 
to qualifications. They illustrate this part of the subject thus : 

" Suppose a merchant to have several clerks of different endow- 
ments. One is master of clerkship, and can do business in the best 
style. The merchant puts a letter in his hands, and tells him to 
answer it. He does so. The merchant thus has little concern but 
to see that the clerk has understood the subject. Another clerk, not 
so expert, requires the merchant's constant attention — perhaps to dic- 
tate sentence after sentence for him to write. While a third is so 
poor a scholar, that the merchant has to spell most if not all the words 
for him, or to -take hold of his hand, to form the letters!" 

I am not bound to my monitors otherwise than a good wife is bound 
to her husband, whom she sincerely believes more capable of conduct- 
ing her through life, and is desirous of continually benefiting her ; 
or, as a good husband to such a wife, setting aside all legal bonds ; 
yet I try to obey my monitors, who, for good, sound, and convincing 
reasons, prevent ine from aaending many circles, and the reading of 
all writings coming from other spirits through other mediums of 
which I am almost wholly ignorant. Whatever agreement there may 
be, must be credited to spirits — the discrepancies to whom you think 
best. 

I am truly your friend, 

Better known by the following signature, now laid aside, 
New York, May 14th, 1853. 



J. P. Jones & Co., Stereotypers, 183 William-street, N. York. 



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